Chinese
如果进行手印、三摩地三者圆满的灌顶仪式，就能获得洗涤污垢的名称，是为了获得咒语的律仪。例如，具备获得比丘戒的全部条件，如果进行羯磨仪轨，即使没有生起修习力量的智慧，也能获得断除破戒行为的暂时状态，为了生起它的对治品比丘戒。这和那个相似。世俗假立的积聚，能够获得世俗的律仪。即使生起灌顶的智慧，那个智慧也有大手印和非大手印两种。分别论中说：‘我的大手印，是从灌顶产生的智慧。’等等所说的意思是，与真实和随顺的手印，以从灌顶产生的智慧，以及从两种次第任何一种产生的等持来周遍涵盖；不是以大手印来周遍涵盖灌顶和两种次第的智慧。灌顶的洗涤污垢，是开始洗涤污垢，但也不是已经洗净，因此也不能被真实生起的智慧所遍及。有些人说，灌顶的程度就能生起智慧，灌顶敏锐的就清晰地生起，灌顶迟钝的就不清晰地生起。如果那个智慧生起，就必须能够显现，因此对于不清晰地生起这种说法，会产生不能确定显现的过失。如果说是本来就有的自生智慧，就必须符合道果的法相术语，秘密灌顶的智慧以上是自生智慧，没有获得第四灌顶，就修习大手印等，必须避免与所说相违背。第八个问题的回答是：事业手印的智慧，肯定是譬喻的智慧。法手印的智慧等，虽然是其他譬喻智慧的因，但它本身是譬喻智慧并不相违，因为一个事物会出现多种象征的譬喻。一般来说，从事业手印产生法手印，从那产生大手印，结果是誓言手印，这种说法是龙树所著的四手印论，以及它的追随者梅纪巴师徒等人的观点。其他四手印
English
If the empowerment ritual that combines Mudra and Samadhi is performed, one obtains the name of washing away defilements, in order to obtain the vows of mantra. For example, if all the conditions for obtaining the Bhikshu vows are complete, and the Karma ritual is performed, even if the wisdom of meditative power has not arisen, one can obtain the temporary state of abandoning immoral conduct, in order to generate its antidote, the Bhikshu vows. This is similar to that. The accumulation of conventional designation can obtain conventional vows. Even if the wisdom of empowerment arises, that wisdom has both Mahamudra and non-Mahamudra. The Rabjey says: 'My Mahamudra, is the wisdom arising from empowerment.' The meaning of what is said is that the Mudra that is real and in accordance, is pervaded and encompassed by the wisdom arising from empowerment, and the Samadhi arising from either of the two stages; it is not that Mahamudra pervades and encompasses the wisdom of empowerment and the two stages. The washing away of defilements of empowerment is the beginning of washing away defilements, but it is not yet completely washed away, so it is not pervaded by the wisdom that actually arises. Some say that wisdom arises to the extent of empowerment, it arises clearly for keen empowerment, and it arises unclearly for dull empowerment. If that wisdom arises, it must be able to appear, so for the statement that it arises unclearly, the fault of not being able to ascertain appearance will arise. If it is said to be the innate self-arising wisdom, it must conform to the Dharma language of Lamdre, since the wisdom of secret empowerment and above is self-arising wisdom. Without obtaining the fourth empowerment, meditating on Mahamudra etc., one must avoid contradicting what is said. The answer to the eighth question is: The wisdom of Karma Mudra is definitely the wisdom of example. Although the wisdom of Dharma Mudra etc. is the cause of other wisdom of example, it is not contradictory that it itself is the wisdom of example, because many symbolic examples appear for one thing. In general, Dharma Mudra arises from Karma Mudra, Mahamudra arises from that, and the result is Damngag Mudra, this statement is the view of the four Mudra treatises composed by Nagarjuna, and their followers Maitripa and his disciples. Other four Mudras
Chinese
关于那若巴的乐空诀窍和，止布巴的宝物充满等有些不同的说法，在各自的方面没有矛盾，但不能互相混合。喀且钦布所著的《喜金刚》的注释中也说，智慧印与时轮金刚中所说的相同。一般来说，通过事业手印、智慧手印、大手印这三者来概括，事业手印指的是实际的明妃，智慧手印指的是所修的明妃。在修持四手印的时候，即使在时轮金刚中，智慧手印的计数也较少，其他宗派根本不计数智慧手印，而是修持法手印。事业手印的智慧肯定不是真正的大手印，但可以成为证悟的方法。如果按照与大手印相顺应的方式来说，就会出现生起次第大手印和拙火大手印等，虽然不一定，但如果区分真正的大手印，则有有相和无相两种。第一种是指在中脉中燃烧滴漏的乐空之类，对乐空本身进行禅定时，即使没有其他因缘，也会再次有新的气在中脉中停止，产生一种特殊的乐暖体验，指的就是这个。第二种是空色大手印。事业手印的智慧仅仅是因为与事业手印结合，才引出融化乐的乐空，因此，仅仅对乐空离戏进行禅定而新引出的乐空，与通过事业手印引出的乐空，这两者之间存在着非常大的差异。弥勒巴及其追随者不将拙火视为誓言印，而是将其视为果位的双运身。因此，按照他们的观点，誓言印在普通人的阶段是不存在的。按照那若等将誓言印视为拙火的宗派的观点，具有特征的誓言印智慧从加行道的暖位就开始存在了。虽然对于这些需要详细阐述才能得出结论，但由于顾忌文字的繁琐和涉及深奥的秘密，所以在信中只是简单地提了一下。第九个问题的答案是：所谓空色大手印，是指由空色所组成的男女双运的佛像的名称。仅仅这样还不够，必须具备这三个特点：一是在中脉中圆满力量的拙火所成就的；
English
Regarding the instructions on bliss and joy of Naropa, and the filling of jewels of Drilbupa, etc., there are some different explanations, but there is no contradiction in each of their respective aspects, but they cannot be mixed together. In the commentary on Hevajra by Katche Chenpo, it is also said that the wisdom mudra is the same as what is said in the Kalachakra. Generally speaking, the three, karma mudra, wisdom mudra, and mahamudra, are summarized, karma mudra refers to the actual consort, and wisdom mudra refers to the consort being meditated upon. When practicing the four mudras, even in the Kalachakra, the count of wisdom mudras is less, and other schools do not count wisdom mudras at all, but practice dharma mudras. The wisdom of karma mudra is definitely not the real mahamudra, but it can become a method of realization. If it is said in a way that is in accordance with mahamudra, then the generation stage mahamudra and tummo mahamudra, etc., will appear, although it is not certain, but if the real mahamudra is distinguished, there are two types, with characteristics and without characteristics. The first refers to the bliss and emptiness that burns and drips in the central channel, and when meditating on the bliss and emptiness itself, even without other causes, new air will stop in the central channel again, producing a special experience of bliss and warmth, which is what it refers to. The second is the emptiness-form mahamudra. The wisdom of karma mudra only draws out the bliss and emptiness of melting bliss due to the combination with karma mudra, therefore, the bliss and emptiness newly drawn out by meditating only on the bliss and emptiness free from elaboration, and the bliss and emptiness drawn out through karma mudra, there is a very big difference between these two. Maitripa and his followers do not regard tummo as the samaya mudra, but regard it as the resultant union body. Therefore, according to their view, the samaya mudra does not exist in the state of ordinary beings. According to the view of Naropa and others who regard tummo as the samaya mudra, the samaya mudra wisdom with characteristics exists from the heat of the path of joining. Although a conclusion needs to be explained in detail for these, but due to the concern of the complexity of the text and the involvement of profound secrets, it was only briefly mentioned in the letter. The answer to the ninth question is: the so-called emptiness-form mahamudra refers to the name of the male and female union deity statue made of emptiness-form. It is not enough to just have that, these three characteristics must be possessed: one is accomplished by the tummo that has perfected its power in the central channel;
Chinese
但仅仅是瑜伽士身体的活动，就能体验到巨大贪欲的快乐，这是第二点。作为基础的本尊，其特点是同时显现轮涅的一切影像，这是第三点。这些在凡夫俗子的状态下是存在的，从六支瑜伽的忆念次第开始出现。第十个问题的答案是：六种日相的详细识别，因为是口耳相传的保密教言，所以无法在此书写。其自性是黄色明点，以及白色、红色、黑色的显现中，黄色燃烧等四种，以及殊胜部分的闪烁光芒，所谓明点，即是蓝色明点。这些仅仅是显现，当收摄达到究竟时才会出现。因此，从进入结合道暖相的修持时就存在，相似的则从最初的修行者就开始存在。十种征相在所有六支中都会增长，因此，各自显现的方式也极其不同。空色大手印也安住于十种征相的自性中。第十一个问题是：在四种手印中的大手印中，作为所证悟的对境的大手印，虽然是意义的智慧，但作为能证悟的道的大手印，并不遍是意义的智慧。因为从真实舍弃二取分别的部分开始，虽然是真实道的大手印，但在尚未完全舍弃之间，止观与二取杂糅，所以不是真实的意义的智慧。在止观中，当一切二取分别止息之时，由于能取所取没有分别，所以是真实的意义的智慧。因此，从获得第一个不变的安乐开始，按照时轮的体系，由三种手印所引导的大手印的真实智慧才产生。虽然也获得了意义智慧的部分，但在不变安乐的刹那圆满时，意义智慧也圆满。因此，获得意义智慧的界限，安立在圆满获得上，即是圣者的初地。因此，意义的大手印圆满和不变的安乐圆满，其体性是一样的。总的来说，大手印仅仅是结合六支，如云：各自摄集
English
But merely the activity of a yogi's body can experience the bliss of great desire, this is the second point. The deity as the basis has the characteristic of simultaneously manifesting all the images of samsara and nirvana, this is the third point. These exist in the state of ordinary beings, appearing from the stage of recollection in the six-branch yoga. The answer to the tenth question is: the detailed identification of the six daily signs, because it is a confidential oral transmission, cannot be written here. Its nature is yellow bindu, and the appearances of white, red, and black, among which are the four such as yellow blazing, and the flickering light of the supreme part, the so-called bindu, which is the blue bindu. These only appear, and appear when the collection reaches its end. Therefore, it exists from the time of entering the practice of the heat of the union path, and the similar one also exists from the first practitioner. The ten signs increase in all six branches, therefore, the way they appear is also very different. The empty form Mahamudra also abides in the nature of the ten signs. The eleventh question is: in the Mahamudra among the four mudras, although the Mahamudra of the object to be realized is the wisdom of meaning, the Mahamudra of the path to be realized is not necessarily the wisdom of meaning. Because from the part of truly abandoning the dualistic appearances, although it is the true Mahamudra of the path, but until it is completely abandoned, shamatha-vipashyana is mixed with dualistic appearances, so it is not the true wisdom of meaning. In shamatha-vipashyana, when all dualistic appearances cease, because there is no distinction between the grasper and the grasped, it is the true wisdom of meaning. Therefore, from the moment of obtaining the first immutable bliss, according to the Kalachakra system, the true wisdom of Mahamudra, which is led by the three mudras, is born. Although a part of the wisdom of meaning is also obtained, the wisdom of meaning is also perfected when the moment of immutable bliss is perfected. Therefore, the boundary of obtaining the wisdom of meaning is established on the complete attainment, which is the first bhumi of the noble ones. Therefore, the perfection of the Mahamudra of meaning and the perfection of immutable bliss are of the same essence. In general, Mahamudra alone is the union of all six branches, as it is said: individually collected.
Chinese
大手印。是虚空空性的体性。如是说故知晓。总的来说，对于不变乐的、具有独特确定性的认识，后来无论南北支的任何时轮法，都没有见到谁是心口不一的。有些自认为稍微具有一些气脉的力量，就向弟子们宣称已经获得了不变乐。这简直是不区分乐空无二和不变乐的胡说八道。还有些噶举派的人，由于执着于实相大手印，仅仅是知道了心的自性暂时不变，就认为是时轮中所说的不变乐，这是把黄金当成了黄铜。实相大手印，虽然有大手印的词义解释，也可能有一些体性上的相似之处，但不具备续部中所说的大手印的体性。第十二个问题的回答是：一般来说，四喜的智慧仅仅在因灌顶的时候就有。而且，即使是灌顶所生的智慧，也不一定非要在灌顶的时候产生。刹那四喜从基础时就存在，所以不确定什么时候产生，而且它的智慧仅仅在生圆次第的时候都会出现。以地道所摄的四喜，在资粮道的时候是没有的，因为在那条道上，还没有通过圆满次第获得地。加行道的暖位和顶位，以向上降下的四喜之地所摄，忍位和胜位，以下面稳固的四喜之地所摄。第十三个问题的回答是：持明，一般来说有很多种含义，但主要指的是明咒和执持明咒的本尊。所谓执持物的明，就像药丸等八成就一样。受用的明，是指通过咒语的力量，修行者在自己的显现中获得转轮王的受用等等，像这样的情况。但这些都是人的依处转变后才去的，所以不是真正的人的去处。执持身的明有两种：执持欲界身的明和执持色界身的明。第一种是